Part-II A Glimpse of Rig-Veda.

Part-II A Glimpse of Rig-Veda

(Copy right protected by Dr. G.S. Tripathy)

Devatas: Addressed to the various deities most of the Suktas of the Rig-Veda are hymns.

A knowledge of the rsi (Sage) the deity or god and Chands (Metre) is necessary absolutely as per the tradition of chanting the Vedic Mantras.

Thirty-three devatas are generally enumerated. They are eight Vasus, eleven Rudras, Twelve Adityas Indra and Prajapati.

An important place is there for a few other deities also. They are Visvedevas, Yama, Agni, Soma, Asvins, Varuna, Surya, Vayu and Visnu.

There are also a few female deities. They are Usas, Ratri, Vae, Saraswati and Prithvi. Having the powers to supervise certain aspects of the various functions of the universe they are conscious entities with their own individuality.

That many inanimate objects like grinding stone, qualities like faith and emotions like anger have also been described and deified which is very interesting to note.

Depending on their areas of operation, devatas are usually classified into three groups.

1. Bruhaspati, Agni, Prithvi are the devatas of earth or Prithvi.

2. Those operating in the antariksa or intermediary space are Indra, Vayu, Parjanya, Rudra and Maruta.

3. The devatas who are stationed in the heavenly region (dyasu) are Varun, Mitra, Savitri, Surya, Pusan, Usas, Asvini devatas, Adityas, Visvadevas.

The Rig-Veda is not only the oldest literary master piece of this world. It is also the oldest scripture. Verses of various metres are usually found in the entire work. Only seven are more common, though the total number of metres used is fifteen. Again of these, only “TRISTUBH”, “GAYATRI” and “JAGATI” have been used extensively.

With which they have been used are really admirable as per the selection of appropriate words and the ease. The verses are easy to comprehend since large compound words have been avoided totally.

The physical beauty of the Mantras (5, 54.11) and the Goddess Usas (1, 92.4) quite enchanting as per the description. On the same Goddess another verse also reveals (1, 92.10) her cruel nature since she cuts away the lives of human beings. The wings of a captured bird have been cut off by the daughter of a hunter so that it can fly no more.

In the second mandal (2.39.2-7), the seven verses describe the twin deities; the Asvins in great detail with several Similes like two wheels of a chariot. For long life strength and protection, the prayer is addressed to them.

Dealing with the conversations, there are several Samvadasuktas and suktas between Pururava and Urvasi (10, 95), yama & yami (10.10), Agastya and Lopamuda (11.174), Visvamitra and Nadis or Rivers (3.33) as also Agni and the gods (10.51). Unburdening his piteous condition (10.34). There is also an interesting soliloquy of a gambler.

In a married couple the Urvasi – Pururava Sambada reveals the deep mutual love and attachment.

In the glory of mature spiritual wisdom and its victory over carnal passions, the yama-yami sambad is reflected. To have a worthy off spring, the Agastya-Lopamudra sambad depicts the duty of a worthy householder.

Visvamitra is travelling with king Sudasa and others who pray to the rivers Vipat and Sutudri (Beas and Sutlej) to make way by lessening their flow in the Visvamitra. Nadi Sambada. Being pleased with his prayer, the rivers oblige him.

The Gods discover Agni hiding in water and pray to him to return his duties of carrying the havis (oblations) to them in Agni – devata sambada.

In several other suktas where in sentiments such as heroism or beauties of nature or humility and devotion to God, or war- scenes have been described.

To the later theories about the navarasas (nine sentiments) found in well known works known as Alamkarsastra all these may be considered as precursors.

In general, the Sanskrit language of all the Vedas and in particular of Rig-Veda is highly archaic and arcane. It is difficult to decipher them without the help of ancient commentaries.

Of the Vedic names and concepts the Nighantu which is a Vedic dictionary of hoary antiquity and its commentary the Nirukta of Yaska (800 B.C.) are the earliest sources of interpretation.

That ever the Niruktas refers to some very ancient schools of Vedic interpretation is of interest to note.

On the Rig-Veda, the earliest commentary available now is that of Skandasvami who belonged to the desa or country Valabhi. Bhartr Dhruva was his father. Harisvami who has written a commentary on the Satepatha Brahman of the sukla yajur Veda was his disciple. As available now, his commentary is incomplete.

On the whole of Rig-Veda, Venkatamadhava is another author of eleventh Century A.D. Whose commentary is available now. He was the son of Venkataraj and Sundari belonged to Kausika gotra (lineage). On the first forty Suktas only, Ananda tirtha wrote a nice commentary in verses. He is also known as Madhavacarya (1238 – 1317 A.D). As the Rgbhasya, it is generally known. In 14^th century A.D. Jayatirtha wrote a gloss on it called sambandhadipika. From three different angles this commentary of Madhavacarya deals with the mantras. He tries to show that the entire Veda teaches about Narayana.

On the Rig-Veda, the greatest of all the commentaries is Sayanacarya (A.D. 1315 - 1387). On all the four Vedas, he has the unique distinction of having composed bhasyas or commentaries. He belonged to Bharadvaja Gotra. He was the son of Mayana and Srimati. His elder brother was the renouned monk Vidyaranya who was the founder of the famous Vijayanagar Empire. The younger one was Bhoganath. He was a great scholar also. All the three brothers had served the Empire as prime- ministers and ministers.

Not only on the samhitas of the Vedas but also on the Brahmans and the Aranyakas Sayanacharya had composed commentaries

A thorough knowledge of the six vedangas is necessary for a correct understanding of Vedas.

Also Purvamimasa system based on the sutras of gaimini is absolutely necessary for this along with the bhasya of Subarasvamin. Ancient and continuous tradition handed down from the Guru to the disciple is equally important with a view to be brought up in the Sampradaya. Of both sayan had the advantage. In every sense of the term his commentaries should be considered as the most authoritative hence.

During the 18^th and 19^th century A.D. a few European scholars have contributed to the Vedic studies. Only of those scholars, the work of Max Muller needs special mention. He translated and published the entire Rig-Veda with sayan’s commentary in 6 volumes during the period 1849 – 1873. To the students of Vedic studies, the works of Bloom – field and Wilson have been very useful along with MacDonnell and Keith.

Since these scholars were not grounded in what the Hindus call “Sampradaya”, the conclusions drawn by them are often off the mark, the all important tradition transmitted meticulously from generation to generation.

These European scholars were motivated more to prove the superiority of Christianity over Hinduism than to Study, understand, and interpret the Vedas correctly and for this there also enough grounds for suspicion to conclude. But these so called scholars did not know when they were riding on cycles; Hindus were flying in the sky to discover the mystery of Antariksya which they could not think.

Rig- Vedian Phylosophy :

In spite of centuries of vicissitudes wrought by external aggression or internal upheavals, the greatness of Hinduism lies in the fact that its value system at the core has remained intact like the basic flow of a great river. The pinnacle of all Hindu Philosophical system is the Vedanta and its mother – root is Rig-Veda. In the Upanishads and allied scriptures, almost all the ideas found later on in a seed form already there in the Rig-Veda, though not in one place.

Several Gods like Agni, Indra, Maruta and others and number of mantras devoted to Indra and Agni being the maximum are praised by the Rig-Veda. Like Greek Gods they are not separate and independent individuals in conflict with one another. Hindu Gods are all different aspects and facets of one and the same Supreme Being, has been declared in several places.

Even though different appellations have been used, there is a clear reference to God the Supreme in several places.

Before creation that alone God existed and the he is the creator, protector and the ruler of this universe has been clearly mentioned in several mantras (10.221.1-4) (10.82.1-6)(10.129).

As the Supreme lord, Varun, Agni and Indra also have been praised. Before the creation, Brahma only existed who is the creator sustainer and destroyer of the universe. As per His own free will, He does it. He is the upadana or the material cause and He is the efficient cause or the nimitta. In the world He is not only immanent, but also transcendent. He has created the world out of Himself. Hence He Himself is everything. He has created (10.81.1) (10.5.7) (10.82.1).

The several infinitely good and great qualities of Brahma have been described in Rig-Veda. They are omnipotence (3.59.1)(1.24.6), Omniscience(6.51.2), transcendence(6.47.15), rulership(8.93.11) extraordinary brilliance (8.81.51) having a cosmic form (1.13.10) being the inner controller(1.67.34) incomparability (6.21.10) and so on. Of His devotees He is the greatest friend and protector (1.75.4) (6.7.7). Being very generous He fulfils the desires of His creation (10.80.1). He is supremely adorable (2.35.12).

In the Vedanta system, morally the question that is discussed generally about the identity or the difference of the Jiva with Brahma. Or in other words the difference between individual soul and God is not raised or even mentioned in the Rig-Veda.

The desire to attain the world of the immortal Gods has been however desired and expressed in 10.16. That shows that these sages believed in an eternal soul and eternal world which is known as pitruloka (6.31.4).

To attain God (6.31.4) is the aim of life. The PAPA or sin, evil ways of living always keep the human beings away from the God. For forgiveness (1.24.14), hence one should pray God always, and also for being freed from the sins and be guided on the path of righteousness (8.45.36) (5.8.25).

That which lead the aspirants to Him are the spiritual discipline, can be enumerated as follows.

1. Only support in life is the unflinching faith in Him (8.45.20).

2. In the path of truth for being guided prayer is necessary (10.133.6).

3. Before old age comes (1.71.10) there should be prayer for spiritual wisdom.

4. For serving the Lord always (6.45.9) there should be prayer.

5. For eternal protection (8.1.13)(8.61.17) there should be appeal to God

6. As the best means (8.70.3), there should be devotion.

7. To see him (6.3.4) there should be intense longing.

As described in the Upanishads, the concept of Moksa or liberation is not found here in that form.

After death the physical body breaks and merged in the five elements namely (earth, water, fire, air and ether). There by freeing the Jiva(Soul) has been mentioned.

By the path of the Gods to the world of Pitra ruled by yama, the deity Agni leads the Jiva wherein he lives happily.

As seen in eyes of the Rig-Veda, the society of those times was a virile and dynamic society. The later concept of Dharma has been given rise to by the basis spirit of rta according to the cosmic law and order reflected in the social and personal life. Especially through the religious system of yagna which was practised very widely at that time, the people forged a strong relationship with the Vedic Gods like Indra, Varun, Agni and others. As we have today, however, there is no evidence to assume that temples and image worship ever existed then. Some scholars are also inclined to think that group prayers might have existed then based on one mantra (1.80.9).

For a glorious life after death, if lead properly, the sages of the Rig-Veda had realized the importance of life here and now that it offered man a great opportunity. Life has never been despised by them.

For a strong body they prayed always to get pure sense organs and long life (1.8.98) (3.53.18) (2.21.6). In personal and social life (9.73.1) (9.73.6) (8.31.13) they also recognized the importance of moral & ethical values, at the same time.

Earning wealth, by right means and sharing the good things of life with others is an important aspect of life in this world. In those days dana was valued highly and hence profusely hailed (10.107.2) (10.117.3-4).

An idea of the Vedic concept of marriage (10.85) has been given in the vivahasukta. As a Samskaras, marriage was considered. Due to sacrament or marriage a woman had a honourable place in the society & in the family not only as a wife but also as a mother (10.85.27.44).

Under certain circumstances a woman had the freedom to choose her husband (10.27.12) and probably a childless widow could marry the groom being the younger brother of her husband (10.40.2).

A widow dying on the funeral pyre of her dead husband head become a symbolical ritual by the time of Rig-Veda which was termed as SAHAGAMANA.

In the then society monogamy and polygamy were both common. Head of the family was the father. Though the daughters were not looked down upon couples generally hankered for male off-springs.

As the mode of disposal of the dead, both cremation and burial existed.

A high degree of civilization and culture had been attained by the Vedic society contrary to the opinions expressed by the western writers of the colonial era.

Often people protected by forts lived in villages and towns (1.116.1) / (7.3.7). other vocations like carpentry, smithy, weaving, building ships, medical profession and leather work were also practised, though agriculture and diary farming were the main occupations.

(3.45.3) (7.49.2) to the farmers, good methods of irrigation were known.

Quite a high standard had been achieved by the society as regards food, clothing, jewels, decorative materials, weapons of war, and animals like cows, horses and elephants.

Drinking of the soma juice in sacrifices was highly eulogized. It was quite common to eat meat. The well-known means of entertainment were music and dance (10.18.3).

Protection was sought from the Gods for a few diseases with reference to drinking wine and gambling, to thieves and robbers.

In quite a few places the valiant deeds of great kings & heroes had been mentioned especially in wars and battles.

Brahmans, Ksattriyas, Vaisyas and Sudras- then four varnas had come to stay in the society.

By their intellectual and spiritual power, the Brahmans welded great influence on the whole society. The Rig-Veda society was in no way undeveloped or barbaric on the whole as it could be conceded easily and perfectly. It had attained a high degree of civilization and culture on the other hand.

Rig-Veda is the basic scripture of Hinduism. It is authentic, brief and often poetic. There is a record of all aspects of the life of the people of its times. It is not only a holistic replica of the contemporary society but also it is a holy book.